The Deadly Trend of Double Euthanasia
A few decades ago—when van Agt was prime minister, for example—an elderly statesman and his wife committing suicide together with the assistance of a doctor would have horrified the country. Now, it is portrayed as a peaceful sendoff—a downright Dutch way of doing things. That may well be the case. On April 1, 2002, the Netherlands became the first country in Europe since Nazi Germany to legalize euthanasia. Since then, the Dutch euthanasia regime has persistently expanded: in 2004, the Groningen Policy laid out the framework for euthanizing infants (who cannot consent); and, the rules have since been expanded to permit euthanasia for all children.
On February 5, 2024, former Dutch Prime Minister Dries van Agt died holding hands with his wife Eugenie in his hometown of Nijmegen. Both were 93; the elderly couple chose to die by euthanasia. The Rights Forum, an organization founded by van Agt, released a statement on February 9: “He died together and hand in hand with his beloved wife Eugenie van Agt-Krekelberg … with whom he was together for more than seventy years, and whom he always continued to refer to as ‘my girl.’” According to the non-profit’s director, they “couldn’t live without each other.”
Unsurprisingly for a couple of advanced age, the van Agts had experienced health difficulties in the past several years, with the former prime minister suffering a brain hemorrhage in 2019 while delivering a speech on behalf of the Palestinian cause, to which he devoted the last two decades of his life. Press reports did not disclose his wife’s challenges, but instead emphasized that they wanted to die together in what is colloquially referred to as ‘duo euthanasia’—when a couple receives lethal injections simultaneously.
Andreas “Dries” van Agt served as prime minister of the Netherlands from 1977 until 1982; throughout his career, he served as both a leader of the Catholic People’s Party (KVP) and the Christian Democratic Appeal (CDA). In 1999, after a visit to Israel, van Agt began advocating for the Palestinians—The Rights Forum advocates a “just and sustainable Dutch and European policy regarding the Palestine/Israel issue.” A joint statement released by King Willem-Alexander, Queen Máxima, and Princess Beatrix praised his “administrative responsibility in a turbulent time” and his “striking personality and colorful style.”
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An Attribute of God That Isn’t Discussed Enough
The doctrine of aseity tells us that God’s decision to create cannot be because of any deficiency in God. He didn’t need the universe in order to be happy. He wasn’t lonely without us! So, why create? God’s creation of the universe—and human beings—must be the abundant, joyful, gracious overflow of his goodness and kindness. What an amazing thought! God’s creation must be a result of his joyful delight to share and display his glory in all the universe and with all his creatures!
God’s Aseity
The first time I heard the word aseity was while sitting in a seminary class at Trinity Evangelical Divinity School with Dr. D. A. Carson. He was my advisor during my seminary years, and I heard Dr. Carson say many times: “I’ve learned over the years that my students don’t remember everything I teach them . . . but they do tend to remember what I am most excited about!” God’s aseity was a doctrine that I still remember Dr. Carson being excited to teach!
God’s aseity refers to God being eternally and completely “of himself.” The word comes from the Latin. It’s a compound word made up of two smaller words: “a” (from) and “-se” (self). To talk about the aseity of God, then, is to say that God is from and of himself. He is completely self-originating and dependent on nothing other than himself.
When we’re talking about God’s aseity, we are referring to the way that God has existed from eternity past completely independently of anything else—completely “of himself”—and therefore satisfied and delighted in himself. It goes without saying that this is not a “communicable” attribute of God (humans don’t share this attribute with God!). Now, here’s how I found this doctrine connecting with other systematic theological categories.
What does God’s aseity mean for the creation of the world?
I remember learning about creation (Genesis 1–2) in a Sunday school class when I was probably 6 or 7 years old. One of the kids asked the Sunday school teacher, “Why did God make Adam and Eve?” I remember her answering something like this: “God made Adam and Eve because he was ‘lonely’ and he wanted people to be with him and be his friends.”
Is that correct? Why would God choose to create the universe and human beings?
The doctrine of aseity tells us that God’s decision to create cannot be because of any deficiency in God. He didn’t need the universe in order to be happy. He wasn’t lonely without us! So, why create?
God’s creation of the universe—and human beings—must be the abundant, joyful, gracious overflow of his goodness and kindness. What an amazing thought! God’s creation must be a result of his joyful delight to share and display his glory in all the universe and with all his creatures!
What does God’s aseity mean for the salvation of sinners?
In Genesis 3, God could have been justifiably done with humanity! Adam and Eve had been living in the Garden of Eden, walking with God, enjoying his creation and stewarding it, and living in perfect fellowship with their Creator. And in that terrible moment, they listened to the lies of Satan and rebelled against the word of their good God. God could have wiped humanity from the earth, but he doesn’t do that.
Instead, we get Genesis 3:15, the protoevangelion or “first gospel.” God looks far into the future and promises that Eve’s seed—his own Son—will crush the head of the serpent and destroy Satan, sin, and death for his sinful people! The question is Why?
I want to suggest that the doctrine of God’s aseity gives us only one answer: God does this out of his sheer delight in demonstrating his grace! It’s the joyful overflow of God’s demonstration of this aspect of his character: his mercy and grace.
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Proverbs 29:18 is Not About Vision-Casting
Written by Jared C. Wilson |
Thursday, June 2, 2022
It is “the mystery hidden for ages and generations but now revealed to his saints” (Col. 1:26; see also Rom.16:25 and Eph. 3:9). The vision is Jesus. The world would have us know a billion other things. The church would sometimes have us know many other things, as well. But those who have beheld the life-changing vision of our glorious Lord Jesus Christ know better.Where there is no vision, the people perish . . .— Proverbs 29:18 (KJV)
Proverbs 29:18 may be one of the most misapplied verses in all the evangelical church today. Many a church leader has used it to spiritualize his strategies and blackmail followers into supporting his entrepreneurialism. Vision statements are cast. Mission statements are crafted to serve the vision. A list of values is composed to serve the mission. An array of programs is developed to serve the values. A stable of leaders is recruited to serve the programs. An army of volunteers is inspired to assist the leaders.
Much of what goes on in our local churches serves to make sure the church machine keeps running. In less healthy—but sometimes very big—churches, the entire machine is designed to put on an excellent weekend worship service. All of this would indeed perish if that vision were not cast.
But what if a leader’s good idea for church growth or success was not the vision Proverbs 29:18 had in mind?
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The Plot of the Psalms
Written by T.M. Suffield |
Tuesday, February 14, 2023
[The Psalms] end on Psalm 150 a parallel to Psalm 1. Those who love the Torah will worship. Wisdom turns to song, Word and Spirit together. As St. Gregory of Nyssa said “All creatures, after the disunion and disorder caused by sin have been removed, are harmoniously united for one choral dance.” We end in praise, because the King is coming.The Psalms have a plot.
Which might seem like a revolutionary statement, or the most obvious one in the world. The Bible is a carefully crafted book. All of the elements of all of the books of scripture teach us—the Holy Spirit is a masterful editor and has written the grand story everywhere in carefully nuanced ways.
I stumbled across this when asking what I thought was an innocuous question. Why are the Psalms organised into five books?
It’s the sort of detail you might have noticed last time you read through the Psalms, but it also might have easily escaped your notice. There are five little heading that give us the book number, but nothing more than that.
These are original titles, too—though they might look like just another organising apparatus like verse or chapter numbers, these ones have the benefit of being part of the scriptures. If you crack open a few commentaries a surprising number will chalk this up to ‘Torah piety’, which amounts to saying that the editors who put the Psalms in their final collected form liked the Torah so much that as an act of devotion they collected the Psalms into five books.
Though, these books are of seemingly wildly different lengths, which ought to at least raise the question of why they grouped them as they did.
Beyond that, we should be more curious in our Bible reading. If there is a numbered feature in the Biblical text, like the five books of the Psalms, it is reasonable to ask why they have been grouped as they have. If we truly believe that the final editor of the scriptures was the Holy Spirit, then we should never assume that details are arbitrary.
So, I started to explore. Turns out a number of scholars have written in detail on the topic, and that the Psalms have a discernable plot. There is plenty of disagreement about the more intricate details, but we rest sure in this at least: each Psalm tells a story, and its placement by the editor tells another story. The first is primary, but the second is meaningful and can often shed some light on the Psalm’s text as it stands.
What are you reading?
Unfortunately, this is not a fully referenced paper interacting with the relevant Psalms in English and Hebrew—partly because I don’t currently have the capacity, mostly because I think that would stretch to a short book.
Instead, this is a short introduction to a topic well-trodden by scholars and a sketch of an idea—at some points you’ll notice I suggest a direction of thought that I won’t flesh out, that’s simply because I haven’t got that thought further than that along the track. I have not clearly referenced my sources, suffice to say that my work is mostly a harmony of the best of those scholars I’ve read: I have provided a bibliography of the most useful sources. This is where these ideas come from. The only thoughts here which could be referenced as ‘mine’ are those in the section on the shape of the Temple and the connections to our story as modern Christians.
Why do we think the Psalms have a plot?
This might all sound a bit mad, or galaxy-brained, but there are features that make us suspect that something is going on in the editing of the Psalms into these five books. For example, we find in the first two books a series of 72 Psalms of David—especially if we understand those in between Psalms epigraphed as being from David to be by David as well—that end with a declaration that we have come to the end of David’s Psalms at the end of Psalm 72. Then there are a further 18 Psalms of David, which is surprising to say the least.
Books 1 and 2 predate 3-5 and were the original Psalter, so some of this is explained by the history, but it still leaves us with hanging questions.
Or maybe we notice the wildly different lengths of the books and wonder why a random arrangement wouldn’t have wrought even lengths.
Or perhaps we notice the parallels, the messianic Psalm paired with the law Psalm (1 & 2, 18 & 19, 118 & 119), or the way that in book 1 an acrostic Psalm is always preceded by a Psalm about creation.
Methodology
I have two methodological strategies.
Firstly, I align with the method of G. K. Beale for reading the Bible generally, which is to pay attention to the ‘bookends’. We read the whole story in the light of Genesis 1-3 and Revelation 21-22, but we can helpfully read each book of the Psalms in light of its first and last Psalm. I go a little further than Beale in suggesting that these are chiasms, and we should pay as much attention to the central ‘tentpole’ or hinge of the chiasm—the death, resurrection, ascension, and pouring out of the Spirit by Jesus in the case of the whole Biblical story—though identifying these in the books of the Psalms is typically more speculative.
Secondly, I read the Psalms as though they were all about Christ, because they are. This is the witness of the Church Fathers, but more importantly, we should take Jesus seriously in his lesson on Bible reading on the Emmaus Road (Luke 24): all of the scriptures are about him as well as all the other things they’re about.
The PlotIntroduction: 1-2
WISDOMBook 1: 1-41 (3-41)
THE KING SUFFERSBook 2: 42-72
THE KING REIGNSBook 3: 73-89
WAITINGBook 4: 90-106
REPENTANCEBook 5: 107-150 (107-145)
RESTORATIONThe Hallel (Conclusion): 146-150
PRAISEI’ll now proceed through each book of the Psalms to make some brief comments on its plotting.
Introduction: Psalms 1 & 2
Wisdom
These two Psalms are widely considered the introduction to the Psalter as a whole—considering Psalm 1 as an introduction is an almost universal opinion and there are lots of reasons for connecting the two Psalms together. They share vocabulary enough to think they’ve been selected as an introduction—maybe even written to be one. Psalm 2 ends as Psalm 1 began, which is an indication that we should take them as a pair, and they both end in the same way.
Psalm 1 is our guide to reading the Psalter, and to some extent the Bible. It is worthy of careful study. The Psalm introduces the wisdom theme that continues through the Psalms—this is wisdom literature as well as ‘a book of songs’. There is a connection between wisdom and singing.
We have placed front and centre an individual’s relationship to God. The tree symbolism links us to the start, middle, and end of the Bible—to every significant encounter that God has with people and to the Temple. This text is a frame for the whole Bible.
Then in Psalm 2 we escalate from the wicked people of Psalm 1 to wicked nations, and we narrow the righteous everyman to the figure of the King. In other words it particularises the theology of Psalm 1, and it grounds it in the narrative of Scripture. It turns wisdom to story.
Between the two we have the first hints of God’s grand plan in history to install his son over the earth. This is a summary of the Psalms, and of the whole Bible. Tom Schreiner summarises the introduction as “Those who submit to Yhwh’s kingship keep the Torah, and they also place themselves under the reign of the Lord’s anointed king.” Greg Beale points to the theme as “eschatological kingship throughout all creation and judgement … is the heartbeat of the whole Psalter.”
If that’s our entry point, that should define how we read and sing and pray the rest of the Psalms—our twin themes are Wisdom and the King.
Book 1
The King Suffers
Book 1 is the book of David—especially his attempt to become king. These Psalms can be situated in the early part of his story as related in 1 Samuel.
It begins with the introductory Psalms of 1 and 2 as we’ve just explored, though in Psalm 2 we see the covenant David made with Yahweh. The book ends in Psalm 41, where David rests secure in those same promises. 41 is a prayer of triumph over the enemies that the King has wrestled with from Psalm 3 onwards.
The book travels through the tentpoles of 8 and 9, a messianic Psalm that is a meditation on the Adamic commission of the king and a Psalm devoted to the law, to the central pillar of Psalm 22. This sits in the middle of a poetic pyramid of Psalms (20-24, a common feature of the Psalter), and the collection turns on the King in suffering, struggling for victory. It pivots on the cross—book 1 is the book of the cross.
Most of Psalms 3-41 are laments. If we siphon off the introduction as its own thing and treat Psalms 3 and 41 as the bookends of book 1—which may not be a reasonable move, this isn’t how Psalms presents itself—then we see that despite treachery to the king (in 3 from his own son, in 41 from his closest friend), God still gives the king triumph over his enemies.
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